本業瓔珞經疏 1.16

1.16

從此已下。敬首菩薩發問修行真行之法下。如來即歎其敬首所問理深高同諸佛。此品問之中凡作四問。第一問學觀義。真實門中明四十二賢聖二種法身。第二問名字云何。第三問體義。第四問及心所行法。此品中唯答三問。體義一問。後釋義品中答也。諦聽已下。將答第一問故。先勅聽也。六種性者。釋前四十二種所由。而有皆因性生。然性理無差。何由有六。正由內照有別故。所以有六差別也。習種性者。此人創修入理智微。要由從師學習。方能得知己身有性故。云習種性也。性種性者。初言性者。此人習解明利性。自能解己身中性。後言種性者。此正因之理。與佛果為種。不從因生。不為物壞。故言種性也。道種性者。前習種性得假名空。性種性得五陰空。今道種性假實並觀。能與初地為道。名為道種性也。聖種性者。以取著為凡。無著為聖。從其初地乃至法雲。除著義同。通為聖種性也。等覺性者。解與佛同故。言等覺性也。妙覺性者。累外之覺體照精微故。云妙覺性也。亦名堅信者。習種性信解堅固也。堅法者。性種性解法堅固也。堅修者。道種修行堅固也。堅德者。初地已上德行堅固也。堅頂者等覺行體堅固因中最上故言頂也。堅覺者。佛智覺萬法理周也。信忍者。忍之言解習種。信解相應也。法忍者。性種解法成就也。修忍者。道種增修惠解也。正忍者。初地已上達真空無邪為正也。無垢忍者。等覺地斷際垢障究竟。一切智忍者。如來也。聞惠者。習種從聞生惠。思惠者。性種從思生惠。修惠者道種從修生惠。無相惠者。初地已上體離眾相也。照寂者。等覺與佛同照真寂之理也。寂照者。如來即體圓照窮法界也。住觀者。習種性入理波若名為住。行觀者。性種意行成就也。向觀者。道種世間行滿迴向初地。地觀者。地上菩薩生成住持名地觀。無相觀者。等覺地斷除眾相。一切智觀者。諸佛一切種別而知也。六種明觀者。解心斷除闇障也　從佛子汝先言名字者已下。訖現行化人。還列四十二人名字。答上第二問。問曰。前名字品已制名立字。今直應彰其觀學所由。所以復更列名字者。答曰。上雖制名。然此一一人名各有所以。不必定一名字。或因本行以立名。或就功能以受稱。或因譬喻以得名。或就所除為目。故種種得名不必定一也。故從以已下借喻以況。明攝報調柔願智等果嚴形飾真。令物尊形生信順修行也。佛子至灌頂注。答初十人名也。第二佛子至真實菩薩。答中十行人名也。第三從佛子至法界無量迴向。答十向人名也。第四至法雲。答十地人名。五從佛子至常住本境。答無垢一人也。其名金剛惠菩薩者。就喻以得名也。住頂寂定者。頂是金剛心。寂者一諦三昧也。以大願力住壽有劫者。就金剛心分為三品。上中下也。故就下忍金剛心中。以大願力住壽百劫修千三昧。皆一合相也。復住壽千劫者。是金剛心中品忍也。學佛威儀者。學佛三十二相八十種好威儀也。象王視觀者。法身之王示照萬境之化也。師子遊踄者。法身師子遊在一切應化大六之身也。修佛不思議者。所謂八不思議有為四理也。神通化導之法者。控心乘於群方之方。以示物幾也。佛法現前在者。入佛禪定者故。所以現前也。入佛行處者。中道之解為行處也。坐佛道場者。示現成佛應身化坐坐法身之上也。法性凝玄為佛道場也。超度三魔者。窮玄盡性為超過煩惱魔也。法身圓明超過陰魔也。六天歸化超過天魔也。復住壽萬劫者。金剛上忍心修一切功行遊神無為界外虛玄之場故。言等覺諸佛二諦界外也。非有非無者。不受三界報故非有。未脫三相故非無。無心無色已下。廣歎上忍金剛心一切行也。而實非佛神通行未窮原故。非佛現佛神通者。不思議用故。言現佛神通也。常住本境者。住菩薩法位。空同玄寂。妙存無相也　佛子水精瓔珞已下。至為化有緣。妙覺性中一人也。下高歎法身之德。是故佛子已下。舉上賢聖。勸於時會受持也。

From here below, Jingshou Bodhisattva raises questions about the method of cultivating true practice; below that, the Tathāgata praises the principle asked by Jingshou as profound, lofty, and identical to that of all buddhas. Within the questioning of this chapter, four questions are posed in total: The first asks about the meaning of learning contemplation, explaining in the gate of reality the two kinds of dharmakāya of the forty-two worthy and noble stages. The second asks what the names are. The third asks about the meaning of the essence. The fourth asks about the dharmas practiced by the mind. In this chapter, only three questions are answered; the one question on the meaning of the essence is answered later in the 'Chapter on Explaining the Meaning'. From 'Listen attentively' onward, as he is about to answer the first question, he first enjoins them to listen. As for 'six lineages', this explains the origin of the preceding forty-two stages; their existence is all engendered due to the nature. Yet the principle of the nature has no distinctions; why then are there six? It is precisely because their inner illumination differs that there are six distinctions. 'Lineage of practice': when this person begins cultivating, their wisdom that enters the principle is subtle and slight; they must rely on following a master and learning before they can come to know that their own body possesses the nature; hence it is called the 'lineage of practice'. 'Lineage of nature': when 'nature' is said first, it means that through practice, this person's understanding becomes clear and sharp, and by their nature they are able to understand the nature within their own body; when 'seed-lineage' is said later, it means this principle of the primary cause serves as the seed for the buddhahood fruit, not being produced from causes and not destroyed by objects; hence it is called 'lineage of nature'. 'Lineage of the path': the preceding lineage of practice attained the emptiness of provisional designations, and the lineage of nature attained the emptiness of the five aggregates; now the lineage of the path contemplates both the provisional and the real together, and is able to serve as the path toward the first ground; hence it is called the 'lineage of the path'. 'Noble lineage': taking grasping and attachment as ordinary and non-attachment as noble, from the first ground up to the Dharma Cloud [Ground], the meaning of eliminating attachment is the same, so it is collectively termed the 'noble lineage'. 'Lineage of equal enlightenment': because understanding is identical with the Buddha, it is called the 'lineage of equal enlightenment'. 'Lineage of wondrous enlightenment': because the enlightenment beyond encumbrances illuminates the essence with exquisite subtlety, it is called the 'lineage of wondrous enlightenment'. Also, 'firm faith' means that in the lineage of practice, faith and understanding are firm. 'Firm dharma' means that in the lineage of nature, understanding of dharmas is firm. 'Firm cultivation' means that in the lineage of the path, cultivation and practice are firm. 'Firm virtue' means that from the first ground upward, virtuous conduct is firm. 'Firm summit' means that the essence of practice in equal enlightenment is firm, and being the highest among causes, it is called 'summit'. 'Firm awakening' means that the Buddha's wisdom awakens to the ten thousand dharmas and the principle is complete. 'Faith forbearance': 'forbearance' means understanding; in the lineage of practice, faith and understanding correspond. 'Dharma forbearance': in the lineage of nature, understanding of dharmas is accomplished. 'Cultivation forbearance': in the lineage of the path, wisdom and understanding are increasingly cultivated. 'Correct forbearance': from the first ground upward, penetrating true emptiness without error is 'correct'. 'Immaculate forbearance': on the stage of equal enlightenment, the obstacle of boundary-defilement is definitively cut off. 'Sarvajñatā forbearance' refers to the Tathāgata. 'Wisdom from hearing': the lineage of practice generates wisdom from hearing. 'Wisdom from reflection': the lineage of nature generates wisdom from reflection. 'Wisdom from cultivation': the lineage of the path generates wisdom from cultivation. 'Wisdom of signlessness': from the first ground upward, the essence is free from all signs. 'Illuminating quiescence': equal enlightenment, along with the Buddha, illuminates the principle of true quiescence. 'Quiescent illumination': the Tathāgata, in his very essence, perfectly illuminates and exhausts the dharmadhātu. 'Abiding contemplation': entering the wisdom (prajñā) of the principle in the lineage of practice is called 'abiding'. 'Practice contemplation': in the lineage of nature, mental practice is accomplished. 'Dedication contemplation': in the lineage of the path, worldly practices are fulfilled and dedicated toward the first ground. 'Ground contemplation': the bodhisattvas on the grounds generating, abiding, and sustaining are called 'ground contemplation'. 'Signless contemplation': on the stage of equal enlightenment, all signs are severed and eliminated. 'Sarvajñatā contemplation': the buddhas know each and every category distinctly. 'Six kinds of clear contemplation': the mind of understanding severs and eliminates dark obstructions. From 'O son of the Buddha, as you said earlier, "what are the names?"' down to 'emanating transformed beings', the names of the forty-two persons are listed in return, answering the second question above. Question: 'The previous Chapter on Names already established the names and designations; now it should directly elucidate the origin of contemplative study. Why does it list the names once again?' Answer: 'Although names were established above, each of these individuals' names has its reason and is not necessarily a single name: some establish names based on fundamental practice, some receive appellations based on functional efficacy, some obtain names through metaphors, and some take what is eliminated as their designation; therefore, they obtain names in various ways and are not necessarily single.' Thus, from 'Taking...' onward, metaphors are borrowed to illustrate, explaining the fruition of taking rebirth, compliance and gentleness, vows and wisdom, adorning the bodily form and embellishing the true [nature], causing beings to revere the form, generate faith and compliance, and cultivate practice. From 'O son of the Buddha' to 'Anointment [Abode]', it answers the names of the first ten persons. The second 'O son of the Buddha' to 'True Bodhisattva' answers the names of the middle ten practicing persons. The third, from 'O son of the Buddha' to 'Measureless Dedication of the Dharmadhātu', answers the names of the ten dedicating persons. The fourth, down to 'Dharma Cloud', answers the names of the ten ground persons. The fifth, from 'O son of the Buddha' to 'Eternally Abiding in the Original Realm', answers the one person of the immaculate [stage]. 'His name is Vajramati Bodhisattva': the name is obtained based on a metaphor. 'Abiding in the supreme quiescent concentration': the 'summit' is the adamantine mind; 'quiescent' is the single-truth samādhi. 'By the power of great vows, abiding in life for kalpas': within the adamantine mind, it is divided into three grades: superior, middling, and inferior. Therefore, in the adamantine mind of inferior forbearance, by the power of great vows, he abides in life for a hundred kalpas cultivating a thousand samādhis, all in a unitary composite sign. 'Again abiding in life for a thousand kalpas' is the middling forbearance of the adamantine mind. 'Learning the Buddha's deportment' means learning the deportment of the Buddha's thirty-two signs and eighty secondary marks. 'Looking with an elephant-king's gaze' means the king of the dharmakāya reveals the transformation that illuminates the ten thousand realms. 'Lion's stride' means the dharmakāya lion roams in all bodies of responsive manifestation in the great six [realms]. 'Cultivating the Buddha's inconceivabilities' refers to the so-called eight inconceivabilities and the four principles of conditioned [dharmas]. 'The dharma of transformation and guidance through supernormal powers' means directing the mind to ride upon the ways of various regions to reveal the impulses of beings. 'The Buddha-dharma appears before him': because he enters the Buddha's dhyāna-concentration, it therefore appears before him. 'Entering the domain of the Buddha's practice': the understanding of the middle way serves as the domain of practice. 'Sitting on the Buddha's bodhimaṇḍa': manifesting the attainment of buddhahood, the responsive body magically sits upon the dharmakāya. The coagulated profundity of dharma-nature serves as the Buddha's bodhimaṇḍa. 'Transcending the three māras': exhausting the profound and fulfilling the nature transcends the defilement-māra; the perfect brilliance of the dharmakāya transcends the aggregate-māra; the six heavens taking refuge and transforming transcends the deva-māra. 'Again abiding in life for ten thousand kalpas': in the adamantine mind of superior forbearance, cultivating all meritorious practices and allowing the spirit to roam beyond the unconditioned realm in the field of emptiness and profundity; hence it is said, 'beyond the realm of the two truths of the equal enlightenment buddhas'. 'Neither existent nor non-existent': because he does not receive retribution in the three realms, he is not existent; because he has not yet shed the three characteristics, he is not non-existent. From 'without mind and without form' onward, it broadly praises all practices of the adamantine mind of superior forbearance. 'Yet in reality not a buddha': because his supernormal practices have not yet exhausted the source, he is not a buddha. 'Manifesting a buddha's supernormal powers': because of inconceivable function, it is said that he manifests a buddha's supernormal powers. 'Eternally abiding in the original realm': abiding in the bodhisattva's stage of reality, empty and identical with profound quiescence, wonderfully persisting in signlessness. From 'O son of the Buddha, crystal necklaces...' down to 'for the sake of transforming those with karmic affinity', it refers to the one person in the lineage of wondrous enlightenment. Below, it loftily praises the virtue of the dharmakāya. From 'Therefore, O sons of the Buddha' onward, it brings up the worthy and noble ones above to admonish the assembly at that time to accept and uphold [it].